the space of one thousand years, in and during which he shall indeed, and in all the prophetic fulness of the Word's intention, be "a light to lighten the Gentiles," and also "the glory of His people Israel."

Such then is a sketch-brief and imperfect, it is true-of the precise import of our Lord's words in the passage under review, both as immediately respected the two disciples and their fellow-believers amongst the Jews, and as concerns ourselves and our fellow-believers of the Gentiles. Now, if I be right in the view taken of this subject, there is then a very important point of practical bearing involved; and I cannot conclude this essay without an attempt to press it upon my readers' consideration.

I have spoken then above of the believing Jews of our Lord's day as chargeable with substantial error in the mode in which they regarded their Divine Master's mission. They were, on the whole, believers in His character and work, and as such they were safe; but in this particular point they fell short; they accepted not "all" that the Prophets had declared respecting the Messiah. Fully believing in the Messianic glory, they did not understand the necessity for, and the nature of the sufferings that were to precede it; and had they not been mercifully set right herein, we may well conclude that they would, in some way or other, have suffered spiritual harm and loss.

Then as respects the vast majority even of true Christians amongst us Gentiles, the case is (as has been pointed out) precisely the reverse. These unfeignedly accept the doctrine of the Messianic sufferings, but they do not-(I speak, remember, of the many, not of all)-fully or rightly appreciate that of the glory to follow. These too, then, are believers in the work of Christ as a whole, and as such they too are safe; but (as I understand the Scriptures) they will come short of that special. "reward" which is reserved, I think, for those who believe in and watch for the coming of the Lord in glory to reign upon earth.

What then is this special reward of which I speak? I believe it to be participation in the Messianic glory as above defined; a part in the first resurrection, and share in the immediately following thousand years' reign of Christ upon this earth, which is to precede the general resurrection, and the subsequent new creation bliss of which all true believers are eternally to partake. I put forward this view with diffidence, knowing full well that very many of my pre-millennarian brethren are unable to receive it; but I do put it forward

nevertheless, because I am distinctly of opinion that it has its express sanction in the teachings and revelations of "God's Holy Book of truth." In various places of that Book we are earnestly exhorted to be heedfully on the watch in respect to this very thing, the peculiar privilege, namely, that is within our reach as faithful expectants of the Lord's coming in glory. The Corinthians of old were commended by St Paul for their advanced state as believers, on the very ground that they waited for "the coming" of the Lord (1 Cor. i. 7). St Peter makes evident allusion to some special grace which is to be conferred "at the revelation of Jesus Christ," upon such as hope to the end" (1 Peter i. 13). And St John in his 2d Epistle (7, 8), giving warning of those "deceivers" . . . "who confess not that Jesus Christ is coming* in the flesh," exhorts from this very consideration that we "look to ourselves that we receive a full reward." These are a very few out of many scriptures which, I believe and contend, support and verify the view I venture to put forward.

In conclusion, then, I would earnestly exhort my readers that they faithfully accept "all that the Prophets have spoken," their whole and complete testimony respecting Jesus of Nazareth, and the work He came eighteen centuries ago to inaugurate, and whose "head-stone" He is ere long coming again in glory to "bring forth." We lately commemorated the entrance of our Lord upon His work of humiliation; but the Church season of Advent has a twofold aspect for the believing people of the Redeemer. It calls on them to look back with thankful gratitude to the time when "Jesus Christ came to visit us in great humility," while it admonishes us also to look forward with. joyful hope to the day when He "shall come again in His glorious majesty to judge both the quick and the dead."

May all who read these pages be taught of the Spirit duly to appreciate scripturally to understand what that judging of the quick and dead intimates and comprehends. May grace be

* Such, and not, as in our version, "is come," seems to be the literal and precise meaning of the word ('Epxóμevos) as here employed. See, amongst many others, the following proof passages:

Matt. iii. 11.-"He that cometh (èpxóμevos) after me," &c. (also ver. 16). Matt. xi. 3.- "Art thou He that should come?" (ò èpxóμevos).

Matt. xvi. 28.- Coming in His kingdom" (épxóμevov).

Rom. xv. 29.-" And I am sure that when I come," &c. (¿pxóμevos).

1 Thes. i. 10.-"The wrath to come" (èpxóμevns).

2 Tim. iv. 13.-"The cloak . . . when thou comest (épxóuevos) bring with thee."

37.-"He that shall come (pxóuevos) will come."

4.- "Him, which is, and which was, and which is to come"

given us fully and simply to believe what the Prophets have declared and put on record respecting these most important things. May we be enabled duly to apprehend our Blessed Lord's own testimony to the fact, that having first suffered, He should afterwards enter into glory-that having upon earth endured "the Cross," He should upon earth also wear "the Crown." May we, each and all, patiently awaiting, faithfully expecting, and longingly hasting unto His glorious appearing, be found "at that day" amongst the blessed and holy band who shall have "part in the first resurrection," on whom "the second death" shall have "no power;" but who, being " priests of God and of Christ," shall reign with Him the thousand years in His Messianic glory! Amen.

*

** I have endeavoured above to guard myself against the possible charge of dogmatising in the view I have ventured to put forth in respect to the special (or, as St John speaks, "full") reward to be graciously bestowed on a select few out of the general body of believers, at the coming in glory of the Lord Jesus Christ. I am by no means original in the opinion I entertain. Very many hold with me herein: some with a certain modification of the doctrine, which has much to commend it, and is well worthy of attentive consideration. To this end, I may be excused in stating this modified view, as recently expressed by one of its advocates, at a meeting in Brighton Town Hall in September last. The subject being “The rapidly approaching Advent of Christ," a certain Captain Armstrong spoke to the following effect:* "Whether the living Christians be caught up to meet Christ in the heavens at the commencement of His coming, when He only descends into the air; or whether they are caught up at the completion of His coming several years afterwards, when He descends further down upon the earth-in either case, they will equally fulfil the description of being 'caught up to meet Him at His coming.' For this event of His coming is regarded in Scripture as one continuous progressive event, undergoing its unfolding accomplishment during the period of several years. It must not be regarded as two events or two comings, but only as one coming, which takes place in two acts or stages, between which there is a connecting interval of several.years.

"And in like manner the translation to heaven of living Christians, which accompanies the coming of Christ, will also take place in two acts or stages, simultaneously with the two

The Reporter does not profess to give Captain Armstrong's address verbatim, but only "the general tenor of many of his observations."

acts or stages of Christ's coming. The first act of the translation will embrace only those living Christians whose character corresponds with the description of the wise virgins, and Philadelphians who keep the word of Christ's patience, i.e., the testimony of patient waiting for Christ's personal coming -who look for Him and love His personal pre-millennial appearing-and who wait for the Son of God from heaven (Matt. xxv. 1-10; Rev. iii. 10; Heb. ix. 28; 1 Thes. i. 10; 2 Tim. iv. 8). But the second act of the translation, which takes place several years afterwards, comprehends all the living Christians who are found on the earth at the close of the great tribulation, and who will be removed to heaven just before the descent of Christ at Armageddon."

While I cannot but notice with regret some rather positive and dogmatic assertions in the latter paragraph of the above quotation (such as call to one's mind Newton's warning to prophetical expositors against attempting to be prophets themselves)—I feel at the same time that there is a great amount of probability in the view advocated. The difference between Captain Armstrong's views and my own may be thus briefly stated. He holds that all living believers will be translated at Christ's coming, either at the first stage thereof, or at the second. I gather from prophecy that only those believers who, holding the doctrine of the personal coming, longingly wait and watch for it, will be translated to share in the Messianic reign; while those other believers who do not receive the doctrine of the personal coming, will be left to undergo the great tribulation-such of these as die thereunder remaining in the dust of the earth until the general (and post-millennial) resurrection, and such as live through it forming a portion of the millennial earth's inhabitants, over whom Christ and His glorified Saints will reign.*

ART. V.-RELIANCE AND REPOSE.

GOD invites to a religion of reliance and repose, of trust and triumph, of happiness and hope. In order that this may be the case, it must possess the three following characteristics. It must be personal, it must have constantly to do with an infinite

* We differ from the writer. We see no Scripture evidence for the concluding statements of the article.-EDITOR.

Person, and both these must be the outgrowth of the operations of another Divine Person upon, and of His indwelling within, the soul. Such a religion we find in the Apostle Paul, and we purpose to contemplate it as set forth in his own remarkable words: "I know whom I have believed, and am persuaded that He is able to keep that I have committed unto Him against that day" (2 Tim. i. 12).

Paul was twice a prisoner at Rome, and that for a considerable period. He had many visitors there (see Acts xxviii. 30), and his epistles show that he was not left alone. Many friends came to him who cheered him in his solitude, and no doubt he comforted them in their trials. Paul always made his prison an oratory—he had his prison prayers and songs. We do not know what it was that he sung in the inner prison at Philippi, but we possess some of his songs while in a dungeon at Rome. Here is one of them; and who but God can tell to how many melodies it has been the key-note, and how many in all ages have joyfully re-echoed this grand utterance of faith. How true is the testimony, "the work of righteousness shall be peace; and again, "Thou wilt keep him in perfect peace whose mind is stayed on Thee!" Here is the secret of Paul's joy—what a witness was he of the truth of our Lord's words, "Your joy no man taketh from you." The gloom of a prison; the solemnities of a court of justice, where he was to be tried for his life; the horrors of shipwreck; the solitude of the wilderness, with its many perils; or the uproar of cities, with their still greater dangers, could not take away his joy. And why? Joy is sure to be the companion of a good conscience; and a good conscience is sure to be possessed by him who makes the cross of Christ his refuge, his home, his food; and the cause of Christ his life's business. Yes, he had his desire, "that I may finish my course with joy."

This epistle exhibits the apostle "bringing forth fruit in old age." We see his attainments in sacred knowledge, and his full assurance of faith; his activity in service, and his anxiety on behalf of others. His sorrow did not make him morbid, or cold, or selfish.

But let us now look at the tree which produced such choice fruit, and notice the personal nature of his religion; showing that it largely consisted in having to do with one glorious Person, that concerning this Person he cherished the most comfortable persuasion. Here we trace his sanctifying faith, his satisfying knowledge, and his sublime anticipation.

I. Paul's religion was personal: it consisted in the possession of a real sanctifying faith. The pronoun I occurs five times in